Verses 33–40

33. Teach me, 0 Lord, the way of thy statutes; and I shall keep it unto the end.

WE need no instruction in the way of sin. That has been our way, ever since Adam “sought out his own invention.” 1 The ungodly “desire no knowledge of the way of God’s statutes.” 3 The heart leads the judgment, and “their heart is enmity to the law of God.” 3 But for a child of God, this is a prayer for daily use. For the more he is taught, the more he feels his need of teaching, and the more earnest are his cries for this invaluable blessing. We know nothing spiritually, except as we are taught of God. The blind man must be led the plainest and most direct, as well as in the more difficult and rugged paths. And thus do we need the shining of light from above — not only in “the deep things of God” — but for the reception of the most elementary truths. And yet we want not this know ledge for its own sake — to feed pride or speculation — but for its practical influence. For of what avail is the discovery even of important truth, if we be not moulded into its likeness, and constrained “into the obedience of faith?” The connexion of every thought with Christian practice, here directed to its proper end, is a most striking proof of the Divine origin of the statutes. The most clear instructions for the regulation of our conduct flow from single sentences or expressions in

1 Eccl. vii. 29. Isa. liii. 6. 2 Job xxi. 14. 3 Rom. viii. 7.

these “statutes!” and this clearly proves an infinite wisdom in their distribution, a reference in the eternal mind to every detail of practical duty, and a Divine power and unction, applying the word to the several circumstances of daily conduct! For, indeed, what mind but the mind of God could have comprehended in so small a compass such a vast system of instruction? In this view, therefore, the Lord’s teaching becomes the spring of obedience. For how can we “keep” a way which we do not understand? And who was ever “taught the way of the Lord’s statutes,” who had not his heart constrained and directed by their spiritual beauty and sweetness 1 In this path we realize union with the Saviour; l “the love of God is perfected in us;2” and our confidence is established before God.3

The object nearest to the believer’s heart, and which causes him many an anxious, and too often — many an unbelieving thought — is the grace of perseverance. Now the Lord’s teaching is the principle of perseverance. It is “the light of life”4 — enlightening the mind, and quickening the heart. Under this influence therefore we live — we endure — we cannot fail of keeping the way unto the end.5 Thus the end crowns the work. For with this blessing of perseverance, is sealed to us the hope of victory over our spiritual enemies, and the participation of our Saviour’s glory.6 Confidence, indeed, without prayer and dependence upon our glorious Head, is most daring presumption; but that “well-ordered and sure covenant,” which “is all our salvation, and all our desire,” engages for our continuance in “the way of the Lord’s statutes!” / will put my fear in their hearts, that they shall not depart from me, I will put my law in their inward parts, and

1 1 John iii. 24. 2 Ib. ii. 5. Mb. iii. 22.

4 John i. 4; viii. 12. 5 1 John ii. 27. e Rev. ii. 2G — 28.

write it in their hearts: and I will be their God and they shall be my people.” l

34. Give me understanding, and I will keep thy law; yea, I shall observe it with my whole heart.

‘HE that is his own teacher ’ — says Bernard — and one greater than Bernard,2 ’ has a fool for his master.’ Man cannot teach what he does not know; and of God, and of his law, he knows nothing. Therefore the beginning of wisdom is a consciousness of ignorance, a distrust of our own understanding, and the heart-felt prayer — “Give me understanding.” The spiritual understanding is the gift of Jesus Christ.3 He directs us to himself, as its fountain — “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” 4 This under standing differs from mere intellectual discernment or speculative knowledge. It is the spring of spiritual activity in our walk with God; 5 so that our obedience is not outward and reluctant, but filial delight and wholeness of heart: — we desire not only to keep the law of God to the end, but every day to the end — “with our whole heart.” — Such are our obligations towards him, that we ought to study very accurately the character of our walk with him; always remembering that service without the heart — the whole heart — is hateful in his sight,6 and that what is now wilfully withheld, will gradually draw away the rest in apostacy from him. Now are we seeking more “engagedness of heart”

1 Jer. xxxii. 40; xxxi. 33; with 2 Sam. xxiii. 5.

2 Prov. xxviii. 26. 3 1 John ii. 20; v. 20. 4 John viii. 12; also xii. 46. 5 See Col. i. 9, 10.

6 Isaiah i. 11 — 15. Hosea x. 2. Acts v. 1 — 10.

for him. Then will this prayer be a suitable expression of our need, and the utterance of a humble, resolute petitioner. It is not, however, enough that we have once received, unless we are constantly receiving. We must ask, that we may receive; but after we have re ceived, we must ask again. Yet is this prayer never offered up, until the soul has in part received what it is here seeking for. The natural man is “wise in his own conceit,” and has therefore no idea of his need of Divine teaching.

But we must not be satisfied with even a clear apprehension of the doctrines of the Bible, and of the “truth as it is in Jesus.” “Give me understanding “— ’ not only that I may believe these doctrines, but that I may keep and observe them.’ In every path of duty, this cry is repeated, with an importunity that is never wearisome to the ears of our gracious Father. And in how many unnoticed instances has the answer been vouchsafed, when some clear and heavenly ray, darting unexpectedly into the mind, or some providential concurrence of unforeseen circumstances, has disentangled a path before intricate and involved, and marked it before us with the light of a sunbeam! How many whispers of conscience! how many seasonable suggestions in moments of darkness and perplexity may the observant child of God record, as the answer to this needful prayer —” Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.” l Nor will our growth in spiritual under standing fail to evidence itself in the steady consistency of a well-ordered conversation — “Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with

1 Psalm cvii. 43.

meekness of wisdom.”1 If then knowledge is valuable according to its usefulness, one ray of this practical knowledge — the result of prayer for heavenly teaching, — is more to be prized than the highest attainments of speculative religion — flowing from mere human instruction.

35. Make me to go in the path of thy commandments; for therein do I delight.

WE are equally ignorant of the path of God’s com mandments, and impotent to go in it. We need there fore double assistance. Our mind must be enlightened; our hearts constrained; else our knowledge of this humbling path would make us shrink from it. But under the complete influence of Divine grace, when understanding has been given to discern the beauty of it, the soul’s warmest desire is fixed upon it — Conscious helplessness looks upward — Make me to go: and he who said to the paralytic, “Arise, take up thy bed, and go unto thy house,” speaks the same word of quickening life and power to the soul, “giving heed,” “expecting to receive something of him.” 2 It is delightful to acknowledge of this work, that “All is of God “— that “it is he that worketh in us both to will and to do of his good pleasure.” 3 To him only can it belong. For since the natural inclination “is not subject to the law of God, neither indeed can be; “4 Almighty power must introduce a new and active bias — ‘* Turn thou me, and I shall be turned”5 — “Make me to go in the path of thy commandments.”

1 James iii. 13. 2 Matt. ix. 6, with Acts iii. 4, 5.

3 2 Cor. v. 18. Phil. ii. 13. 4 Rom. viii. 7.

5 Jer. xxxi. 18.

But even when brought into this path, still we want accelerated motion to run with increasing alacrity. We want to take “the Lord God for our strength; and he shall make our feet like hind’s feet, and shall make tis to to walk upon our high places.”1 The path, indeed, is uninviting to the eye of sense. This distorted vision brings all its difficulties into full view; hiding all its counterbalancing enjoyments. Let us, however, exercise that “faith, which is the substance of things hoped forp the evidence of things not seen.” 2 Let us exhibit our proper character, “walking by faith, and not by sight;” 3 and our discernment of unseen things will be more clear, and our enjoyment of them more permanent. The prayer will then be with increasing earnestness — “Make me to go in the path of thy commandments.”

But we must not be content with walking in this way; we must seek to “delight in it” Delight is the marrow of religion. “God loveth a cheerful giver,” 4 and accepts obedience, only when it is given, not when it is forced. He loves the service of that man, who considers it his highest privilege to render it, and whose heart rejoices in the way, “as a giant to run his race.” 5 Fervent prayer and cheerful obedience, mark the experience of the thriving Christian. As a true “child of Zion, he is joyful in his king;” 6 he loves his service, and counts it “perfect freedom” — the rule of love, mercy, and grace.

But is the self-condemned penitent distressed by this description of a child of God? He cannot find the same marks in himself; and he too hastily concludes, that he does not belong to the heavenly family; not considering, that his very grief is caused by his love to, and “delight in” that way in which he is so hindered,

1 Hab. iii. 19. - Heb. xi. 1. 3 2 Cor. v. 7.

4 2 Cor. ix. 7. 5 Psalm xix. 5.; cxii. 1. ° Ib. cxlix. 2.

and in which he daily prays — “Make me to go” It was probably the same sense of weakness and inability, “to go in the path of God’s commandments,” which urged David’s prayer; and if it urges yours, poor trembling penitent, — if it sends you to a throne of grace, you will, ere long, receive an answer of peace, and “go on your way rejoicing.”

This delight in the path is not only following the “man after God’s own heart;” but it is the image of David’s Lord, and our fore-runner in this path. He could testify to his Father — “I delight to do thy will, O my God:” J and to his disciples, “I have meat to eat that ye know not of. My meat is to do the will of him that sent me, and to finish his work:” 2 and as a proof of the intenseness of his delight, he could to their great amazement, “go before them” 3 to Jerusalem, unappalled by the “baptism” of blood which awaited him; yea, even “straitened” with the unquenchable ardour of his love, “until it was accomplished.” 4

•36. Incline my heart unto thy testimonies, — and not to covetousness.

BUT what “makes us to go in the path of God’s com mandments?” The force of his Almighty love effectually inclines the will, as with a Divine touch. “The day of his power, in which he makes us willing,” is a time of love. “I drew them” — saith he — “with cords of a man, and with bands of love.” 5 Every man, who is conscious of the counteracting bias within, will deeply feel the need of this prayer — “Incline my heart.” The

1 Psalm xl. 8, with Heb. x. 7. 2 John iv. 32, 34.

3 Mark x. 32. 4 Luke xii. 50.

5 Psalm ex. 3. Ezek. xvi. 8. Ilosea xi. 4.

native principle of man draws him to his own self — to his own indulgence — pleasure — covetousness — assuming a thousand forms of gratifying self, at the expense of love to God. Few but are ready to condemn this principle in others, while perhaps it may be their own “easily besetting sin.” When the mind is grasping after the world, as if it were our portion, we have the greatest reason to “take heed” to our Lord’s admonition, and beware of covetousness.” l When we invest earthly gratifications with any inherent excellency — virtually putting them in the place of God — then will be a season for special supplication — Incline my heart unto thy testimonies, and not to covetousness.

.There is probably no principle so opposed to the Lord’s testimonies. It casts out the principle of obedience, since the love of God cannot co-exist with the love of the world; 2 and the very desire to serve Mammon is a proof of unfaithfulness to God.3 We mark the deadly influence in direct breaches of the law of God. Balaam, in the indulgence of this propensity, set his will in mad contradiction to God.4 Ahab was tempted to murder.5 David to murder and adultery.6 Achan to steal.7 Judas — both to steal from his fellows and to betray his master.8 Gehazi and Ananias to lying.9 And besides — what is the matter of common but painful observation — how much of the good seed of the kingdom, that was springing up with the promise of a plentiful harvest, has this weed of rank luxuriance” choked, that it has become unfruit-

1 Lukexii. 15. 2 1 John ii. 15. 3 Matt. vi. 2-4.

4 Numb. xxii. 15 — 21. 2 Peter ii. 14 — 16.

5 1 Kings xxi. 1 — 13. 2 Sam. xi. 2 — 17- 7 Joshua vii. 21. 8 John xii. 6. Matt. xxvi. 14 — 16.

9 2 Kings v. 20 — 26. Acts v. 1 — 8.

ful! “l Our Lord’s parables therefore 2 — his providence 3 — his promises 4 — his terms of discipleship 5 — his counsels 6 — his own example of poverty and renunciation of this world’s comforts7 — all are directed against this destructive principle. The power of the love of Christ delivered Matthew 8 and Zaccheus 9 from its influence, and “inclined their hearts to the testimonies of God” Arid has not faith still the same power to turn the heart from the world, from sin, from self to Christ? Learn then to rest upon the promise of his love,10 and to delight in his testimonies. Earthly cares will be cast upon him, and earthly prospects will lose their splendour.11 This life of faith — living in union with a heavenly Saviour, involves the only effective principle of resistance. Those who are risen with Christ will be temperate in earthly things, “setting their affections on things above.” Such — such alone — will “mortify the members that are upon the earth — evil concupiscence, and covetousness, which is idolatry.” 12

We desire to sit loose to our earthly comforts.13 Are we enabled to check our natural discontent with the Lord’s dealings with us, and to restrain our eagerness to “seek great things for ourselves” u by the recollection of his word — “Seek them not?” 15

Let us not forget, that the inclination — even if it is not brought into active and perceptible motion, is fatally destructive of the life of religion.” They that will be

1 Mark iv. 19. — The example of the rich young man, Matt. xix. 21, 22. Demas, 2 Tim. iv. 10.

1 Luke xii. 16 — 21; xvi. 14, 19, &c. 3 Matt. vi. 25 — 31.

4 Ib. v. 33. Psalm xxxiv. 9, 10. Isaiah xxxiii. 15, 16. 1 Pet. v. 7.

* Matt. xvi. 24; xix. 27 — 29. Luke xiv. 33.

1 Cor. vii. 29 — 31. Phil. iv. 5. ‘Matt. viii. 20.

8 Ib. ix. 9. 9 Luke xix. 1 — 10. 10 Heb. xiii. 5.

11 Comp. Luke xii. 15, with parallel verses 1G — 21. 72 Col. iii. 1-5. 13 Gen. iii. 5, 6.

14 Jer. vi. 13. 1S Ib. xlv. 5.

rich l fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.” Awful warning to professors! — “The love of money is the root of all evil; which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” 2 A most important exhortation to the people of God! — “But thou, O man of God, flee these things, and follow after righteousness.” 3 If the Lord loves you, he will not indeed lose you; but unless you “take heed, and beware of covetousness,” he will not spare you. In the midst therefore of temptation without, and a world of sin within, go onwards with the pilgrim’s 4 prayer indelibly fixed on your heart — “Incline my heart unto thy testimonies, and not to covetousness.”

37. Turn away mine eyes from beholding vanity; and quicken thou me in thy way.

So strongly does the man of God deprecate temptation to self-indulgence, that he prays to be kept at the greatest possible distance from it. That his heart may not be inclined to it; he desires that his eyes may be turned away from beholding it. Keeping the eye is a grand means of “keeping the heart.” 5 Satan has infused his poison into all the objects around us, that all furnishes fuel for temptation, and the heart — naturally inclined to evil and hankering after vanity — is stolen away in a moment. Vanity includes” all that is

1 Oi Bovhopevoi irXovTfiv. 1 Tim. vi. 9. — The very inclination to be rich is alienation from him, who by just right claims the supreme undisputed whole — “My son, give me thine heart.” Prov. xxiii. 26.

2 1 Tim. vi. 10. 3 Ib. 11. * 1 Peter ii. 11.

3 Numb. xv. 39. Job xxxi. 1.

in the world — the lust of the flesh, the lust of the eye, and the pride of life.” All is sin, because “it is not of the Father, but is of the world.” ‘Of all that belongs to earth — “the preacher, the son of David “- standing on the vantage-ground, and having taken within his view the widest horizon of this world’s excellency, has pronounced his judgment — “Vanity of vanities, saith the preacher, vanity of vanities! all is vanity.” 2 We have just mentioned the lusts of other things choking many a promising profession. Our Lord’s solemn caution to his own disciples implies their injury to a sincere profession — “Take heed to yourselveSj lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life; and so that day come upon you unawares.” 3 Some indeed seem to walk, as if they were proof against temptation. They venture to the very edge of the precipice, under a vain assurance that no danger is to be apprehended. But such a confidence is upon the brink of a grievous fall.4 The tender-hearted child of God, trusting in the promise, that “Sin shall not have dominion over him,” 5 knows that he can only enjoy the security of it, while he is shrinking from every occasion of sin. He “hates even the garment spotted by the flesh;” 6 and, remembering how often his outward senses have ministered to the workings of his weak and treacherous heart,7 he continues in prayer — “Turn away mine eyes from be holding vanity.’”

Probably the recollection of the circumstance of his own sin,8 would to the end of his life remind David of. his special need of this prayer. Yet who that is con-

1 1 John ii. 16. 2 Eccl. i. 2; also ii. 1 — 12.

* Luke xxi. 34. 4 Prov. xvi. 18. 5 Rom. vi. 14.

Jude 23. i gee prov xxiii 33 Josh- vii 21.
8 2 Sam. xi. 2.

scious of his own weakness and corruption, will find the prayer unsuitable to his circumstances of daily temptation? But we must watch as well as pray. For as watchfulness without prayer is presumption, so prayer without watchfulness is self-delusion. To pray that “our eyes” may he “turned from vanity” without “making a covenant with our eyes,” 1 that they should not behold it, is like “taking fire in our hosoms,” and expecting “not to be burnt,” 2 because we have prayed that we might not be burnt. If we pray not to be “led into temptation,” we must “watch, that we enter not into it.” 3 The sincerity of our prayer will be proved by the watchfully avoiding the circumstances and occasions of temptation. The fear of sin will manifest itself by a fear of temptation to sin. “The knife will be put to the throat, if we be given to appetite.” 4 We shall be afraid of the wine sparkling in the glass.5

But where is the harm of beholding vanity, if we do not follow it? When Eve beheld the forbidden fruit, perhaps she did not think of taking it: and when she took it, she did not think of eating it: but the beginning of sin “is as the letting out of water,” whose progress once opened, beats down all before it.6 And who, after our “beguiled mother,” has not found the eye an inlet to sin? 7 When Bunyan’s pilgrims were obliged to pass through Vanity Fair, beset on every side with temptations and allurements, they stopped their eyes and ears, and quickening their pace, cried —

1 Job xxxi. 1. 2 Prov. vi. 27, 28.

3 Compare Matt, vi. 13, with xxvi. 41.

4 Prov. xxiii. 2. 5 Verses 31, 32.

6 Gen. iii. 6. with Prov. xvii. 14.

7 Lot’s wife; Gen. xix. 26. Shechem; xxxiv. 2. Potiphar’s wife; xxxix. 7. Joshua vii. 21. Samson; Judges xvL 1. Even the man after God’s own heart; 2 Sam. xi. 2. Comp. Prov. vi. 25. Matt. v. 28. 2 Peter ii. 14.

“Turn away mine eyes from beholding vanity.” A striking reproof to us, who too often loiter and gaze, until we begin to covet those vanities, to which, as Christians, we “are dead!” *

Is it asked — “What will most effectually “turn my eyes from vanity?” Not the seclusion of contemplative retirement — not the relinquishment of our lawful connexion with the world; hut the transcendant beauty of Jesus unveiled to our eyes, and fixing our hearts. This will “turn our eyes from vanity” in its most glittering forms! The sight of the “pearl of great price” 2 dims the lustre of the “goodliest pearls” of earth; at once deadens us to the enticements of the world, and urges us forward in the pursuit of the prize. And is not this our object? It is not enough that through special mercy I am preserved from temptations. I want to be quickened to more life, energy, delight, and devotedness in the way of my God. The secret of Christian progress is simplicity and diligence. “This one thing I do — forgetting the things that are behind, and reaching forth to those things that are before; I press towards the mark for the prize of the high calling of God in Christ Jesus.” 3 The spirit leaves no wish of the heart for beholding vanity. The world, with all its flowery paths, is a dreary wilderness: and Christ and heaven are the only objects of desire — “He that shutteth his eyes from seeing evil, he shall dwell on high; his place of defence shall be the munitions of rocks; bread shall be given him, his water shall be sure. Thine eyes shall see the King in his beauty: they shall behold the land that is very far off.” 4 — Precious promises to those that flee from temptation, and desire to walk in the ways of God!

1 See Col. iii. 2, 3. 2 Matt. xiii. 46.

5 Phil. iii. 13, 14. * Isaiah xxxiii. 15 — 17.

38. Stablish thy word unto thy servant, who is devoted to thy fear.

OFTEN — instead of being quickened in the way — I am fainting under the pressure of unbelief. What then is my resource? Only the word of promise. Lord! seal — stablish thy word unto thy servant — devoted as I am — as I would be — to thy fear. If “the fear of the Lord is the beginning of wisdom” l — a “treasure” 2 — a “strong confidence” 3 — “a fountain of life” 4 — how wise — how rich — how safe — how happy — is he that “is devoted to” it! “Blessed” indeed is he — with the favour of his God,5 the secret of his love,6 the teaching of his grace,7 and the mercy of his covenant.8 The promises of the Old Testament are generally connected with the fear of God, as in the New Testament they are linked with faith. But in truth, so identified are these two principles in their operation, that the faith, by which we apprehend the forgiveness of God, and the privileges of his kingdom, issues in a godly, reverential, filial/ear? 9 To be devoted to this fear, completes the character of a servant of God — the highest honour in the universe — the substantial joy of heaven itself.10 It is an obedience of choice, of reverence, and of love. “Joining himself to the Lord, to serve him, and to love the name of the Lord, — to be his servant.” n ‘Yes, gracious Lord, I had rather be bound than loosed.’ I only wish to be loosed from the bonds of sin, that I might be bound to

1 Psalm cxi. 10. 2 Isaiah xxxiii. 6.

8 Prov. xiv. 26. 4 Ib. 27.

5 Psalm xxxiii. 18. 6 Ib. xxv. 14.

i Ib. 12. 8 Ib. ciii. 17.

9 Ib. cxxx. 4. Compare Jer. xxxiii. 8, 9. Hosea iii. 5, also Heb xii. 28.

•° Rev. vii. 15: xxii. 3. H Isaiah lvi. 6.

F 2 thee for ever. My heart is treacherous; lay thine own bonds upon me. “O Lord, truly I am thy servant: thou hast loosed my bonds;” 1 I am “devoted to thy fear.” Is this my desire, my mind, my determination, my character? Then let me plead my title to an interest in the promises of the word — rich and free, “exceeding great and precious” 2 — all mine — “yea and amen in Christ Jesus;” 3 let me plead, that every word may be “established” in my victory over sin, advancing knowledge of Christ, experience of his love, conformity to his image, and finally, in my preservation in him unto eternal life.

But how far has the fear of God operated with me as a safeguard from sin,4 and an habitual rule of conduct? 5 David’s confidence in the promises of God, far from lessening his jealousy over himself, only made him more “devoted to the fear” of God. And if my assurance be well-grounded, it will be ever accompanied with holy fear; the influence will be known by “stand ing more in awe of God’s word;” 6 having a more steady abhorrence of sin, and a dread of “grieving the Holy Spirit of God.” Thus this filial fear produces a holy confidence; while confidence serves to strengthen fear: and their mutual influence quickens devotedness to the work of the Lord.

It is interesting to remark, that the Christian privilege of assurance is not confined to the New Testament dispensation. David’s pleading to have the “word of his God stablished unto him,” 7 was grounded upon the tried foundations of faith. And this direct act of faith,

1 Psalm cxvi. 16. 2 2 Peter i. 4. 3 2 Cor. i. 20.

4 Gen. xxxix. 9. Neh. v. 15. Prov. xvi. 6.

5 Prov. xxiii 17. 8 Verse 161.

7 Mark this petition drawn out by David into a full pleading with his God, 2 Sam. vii. 25, 28, 29. The expression also of the same confidence will afterwards be noticed. Verse 49.

as it regards God in Christ, his engagements, and his promises, cannot be too confident. The promises are made to the whole church, that we might each look for our part and interest in them. God loves to have his own seal and hand-writing brought before him. “Put me in remembrance” — saith he: “let us plead together.” “He cannot deny himself.” l This is the exercise and the power of faith. I bring my wants. I bring thy word of promise. Stablish thy word unto thy servant. Thou hast bought me with a precious price: thou hast made me thine: thou hast subdued my heart to thyself, so that it is now “devoted to thy fear” Whatsoever, therefore, thy covenant has provided for my sanctification, my humiliation, my chastisement, my present and everlasting consolation — “Stablish this word:” let it be fulfilled in me; for I am “thy servant, devoted to thy fear.’”

39. Turn away my reproach which I fear; for thy judgments are good.

THERE is a reproach, that we have no cause to fear, but rather to glory in. It is one of the chief privileges of the Gospel 2 — the honourable badge of our profession.3 But it was the “reproach” of bringing dishonour upon the name of his God, that David feared,^ and deprecated with most anxious importunate prayer. The fear of

1 Isaiah xliii. 26. 2 Tim. ii. 13.

2 Matt. v. 10 — 12. Compare Phil. i. 29.

3 Acts v. 41; xxiv. 5; xxviii. 22. Heb. xiii. 13. 1 Pet. iv. 12 — 16’.

4 2 Sam. xii. 14. We find Saul strongly deprecating this reproach — “I have sinned; yet honour me now, I pray thee, before the elders of my people, and before Israel.” (1 Sam. xv. 30.) But how different the principle in these two instances under a similar trial! The one tremblingly alive, that the name of God might not be reproached through his shameful fall. The other earnest only to secure his own reputation.

this reproach is a practical principle of tender watchfulness and circumspection, and of habitual dependence upon an Almighty upholding power. “Hold thou me up, and I shall he safe “] — will be the constant sup plication of one that fears the Lord, and fears himself. We do not perhaps sufficiently consider the active malice of the enemies of the gospel” watching for our halting; 2 else should we be more careful to remove all occasions of “reproach” on account of inconsistency of temper or conversation. None therefore that feel their own weakness, the continual apprehension of danger, the tendency of their heart to backslide from God, and to disgrace “that worthy name by which they are called,” 3 will think this prayer unseasonable or unnecessary — “Turn away my reproach which I fear.”

Perhaps also the conflicting Christian may find this a suitable prayer. Sometimes Satan has succeeded in beguiling him into some worldly compliance, or weakened his confidence, by tempting him to look to him self for some warrant of acceptance, (in all which suggestions he is aided and abetted by his treacherous heart): and then will this “accuser of the brethren” turn back upon him, and change himself into an angel of light,” presenting before him a black catalogue of those very falls, into which he had successfully led him. Bunyan does not fail to enumerate these “reproaches” as amongst the most harassing assaults of Apollyon. In his desperate conflict with Christian, he taunts him with his fall into the Slough of Despond, and every successive deviation from his path, as blotting out his warrant of present favour with the king, and blasting all hopes of reaching the celestial city. Christian does not attempt to conceal or palliate the charge. He

1 Verse 1. 2 Jer. xx. 10. 3 James ii. 7.

knows it is all true, and much more besides; but he knows this is true also — “Where sin abounded, grace hath much more abounded.” “The blood of Jesus Christ the Son of God cleanseth from all sin.” ‘Believers! In the heat of your conflict remember the only effective covering. “Above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked.” 2 Do you not hate the sins, with which you have been overtaken? Are you not earnestly longing for deliverance from their power? Then even while the recollections of their guilt and defilement humble you before the Lord, take fresh hold of the gospel, and you shall “overcome by the blood of the Lamb.” 3 Victory must come from the cross. And the soul that is directing its eye thither for pardon, strength, and consolation, may sigh out the prayer with acceptance — “Turn away my reproach which I fear”

But how deeply is the guilt of apostacy or backsliding aggravated by the acknowledgment, which all are constrained to make — “Thy judgments are good!” How affecting is the Lord’s expostulation with us! — “What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. I have not caused thee to serve with an offering, nor wearied thee with incense.” 4 No, surely we have nothing to complain of our Master, of his work, or of his wages; but much, very much, to complain of our selves, of our watchfulness, neglect, backsliding, and to humble ourselves on account of the consequent reproach upon our profession.

1 Rom. v. 20. 1 John i. 7. 2 Eph. vi. 1C.

3 Rev. xii. 9 — 11. * Jer. ii. 5. Micah vi. 3. Isaiah xliii. 23.

Never, however, let us cease to cry, that all the reproach which we fear on account of our allowed inconsistencies of profession, may for the Church’s sake, be “turned away from us.” Meanwhile, “let us accept it as the punishment of our iniquity;” l and in the recollection of the “goodness of the Lord’s judgments,” still venture to hope and look for the hest things to come out of it, from our gracious Lord.

40. Behold, I have longed after thy precepts: quicken me in thy righteousness.

BEHOLD! An appeal to the heart-searching God — “Thou knowest that I love” 2 thy precepts! The heart felt acknowledgment of their goodness naturally leads to long after them? The professor longs after the promises, and too often builds a delusive — because an unsanctifying — hope upon them. The believer feels it to be his privilege and safety to have an equal regard to both — to obey the precepts of God in dependance on his promises, and to expect the accomplishment of the promises, in way of obedience to the precepts. The utmost extent of the professor’s service is the heavy yoke of outward conformity. He knows nothing of an inward delight, and “longing after them.” Of many of them his heart complains, “This is a hard saying: who can hear it?” 4 The Christian can give a good reason for his delight even in the most difficult and painful “precepts” The moments of deepest repentance are his times of the

1 Lev. xxvi. 41. 2 Compare John xxi. 17.

3 Compare the same acknowledgment, Rom. vii. 1?, connected with similar delight, 22.

4 John vi. 60.

sweetest “refreshing from the presence of the Lord.” Whatever be the pleasure of indulgence in sin, far greater is the ultimate enjoyment arising out of the mortification of it. 2 Most fruitful is our Saviour’s precept, which inculcates on his followers self-denial and the daily cross.3 For by this wholesome discipline we lose our own perverse will; the power of sin is restrained, the pride of the heart humbled; and our real happiness fixed upon a solid and permanent basis. So that, what ever dispensation some might desire for breaking the precept without forfeiting the promise, the Christian blesses God for the strictness that binds him to a steady obedience to it. To him it is grievous, not to keep it, but to break it. A “longing” therefore “after the precepts,” marks the character of the child of God: arid may be considered as the pulse of the soul. It forms our meetness and ripeness for heaven.

There are indeed times, when the violence of temptation, or the paralyzing effect of indolence, hide the movements of the “hidden man of the heart.” And yet even in these gloomy hours, when the mouth is shut, and the heart dumb, before God — “so troubled, that it cannot speak”4 — even then, acceptable incense is ascending before the throne of God. We have a powerful intercessor “helping our infirmities” — interpreting our desires, and crying from within, “with groanings that cannot be uttered; “5 yet such, as being indited by our advocate within, and presented by our

1 Acts iii. 19. Luther says the practice of repentance was ever sweeter to him, after hearing the expression of an old divine — ‘That is kind repentance, which begins from the love of God.’

2 See David’s lively expression of gratitude — first to his God — then to the instrument employed by him — (Abigail) in restraining him from the gratification of most unjustifiable revenge. — 1 Sam. xxv. 32, 33.

3 Luke ix. 23. 4 Psalm lxxvii. 4.
5 Rom. viii. 26.

F 5

Advocate above,1 are cheering earnests of their fulfilment. “He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.”;

These longings might seem to betoken a vigorous exercise of grace. But shall I be satisfied, while the most fervent desires are so disproportioned to their grand object — so overborne by the corruption of the flesh 3 — and while a heartless state is so hateful to my Saviour?4 Idle confessions and complaints are unseemly and unfruitful. Let me rather besiege the mercy-seat with incessant importunity5 — “Quicken me in thy righteousness” “I plead thy righteousness — thy righteous promise for the reviving of my spiritual life. I long for more lively apprehensions of thy spotless righteousness. Oh! let it invigorate my delight, my obedience, my secret communion, my Christian walk and conversation.” Such longings, poured out before the Lord for a fresh supply of quickening grace, are far different from “the desire of the slothful, which killeth him,” 6 and will not be forgotten before God. “Delight thyself in the Lord; and he shall give thee the desires of thine heart.”7 O for a more enlarged expectation, and a more abundant vouchsafement of blessing; that we may burst forth and break out, as from a living fountain within, 8 in more ardent longings for the Lord’s precepts!

But it may be asked — What weariness in, and reluctancy to duties, may consist with the principle and exercise of grace? Where it is only in the members, not in the mind — where it is only partial, not prevalent — where it is only occasional, not habitual — where it is

1 Heb. ix. 24. Rev. viii. 3, 4. 2 Psalm cxlv. 19.

3 Rom. vii. 18 — 24. 4 Rev. iii. 16.

s Matt. xi. 12. 6 Prov. xxi. 25.

7 Psalm xxxvii. 4. 8 John iv. 14; vii. 38.

lamented and resisted, and not allowed — and where, in spite of its influence, the Christian still holds on the way of duty — “grace reigns” in the midst of conflict, and will ultimately and gloriously triumph over all hin drance and opposition. But in the midst of the humbling views of sin that present themselves on every side, let me diligently inquire — Have I an habitual “hungering and thirsting after righteousness?” And since, at the best, I do but get my longings increased, and not satisfied; let the full satisfaction of heaven be much in my heart. “As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.”!

And what an expectation is this to pretend to! To think what the infinitely — eternally blessed God is — and what “man is at his best estate “2 — then to conceive of man the worm of the dust — the child of sin and wrath — transformed into the likeness of God — how weighty is the sound of this hope! What then must its substantiation be? If the initial privilege be glorious, 3 what will the fulness be !4 Glory revealed to us! transfused through us! becoming our very being? To have the soul filled — not with evanescent shadows — but with massive, weighty, eternal glory!5 “Worlds are mere empty bubbles compared with this our sure, satisfying, unfading inheritance.

1 Psalm xvii. 15. 2 Ib. xxxix. 5. 3 2 Cor. iii. 18.

4 1 John iii. 2. 5 2 Cor. iv. 17.